Tafsir of Fussilat 41:40

Surah Fussilat (41): Verses 40 onwards

Verse 40: {Indeed, those who commit deviation regarding Our signs...}

Know that when the Almighty established that inviting people to God's religion is the greatest and noblest of stations, and then clarified that this invitation is achieved by mentioning the proofs of Monotheism (Tawhid), Justice, and the truth of Resurrection and Judgment Day, He returned to threatening those who dispute these verses and attempt to cast doubts upon them, saying: {Indeed, those who commit deviation (yalhidūna) regarding Our signs...}

The word al-hada (to dig a grave) is used when one deviates from the straight path and digs a trench on the side. Thus, the one who commits ilhad (deviation) is the one who turns away. By common usage, this term has become specific to one who deviates from the truth towards falsehood.

{...are not hidden from Us.} This is a threat, similar to when a majestic king says, "I know those who dispute my sovereignty," which serves as a severe warning.

{Is he who is cast into the Fire better, or he who comes secure on the Day of Resurrection?} This is a rhetorical question meant to affirm that those who deviate regarding Our signs will be cast into the Fire, while those who believe in Our signs will come secure on the Day of Resurrection.

{Do whatever you wish; indeed, He is Seeing of what you do.} This is a third threat. It is analogous to what a very angry, majestic king might say when reprimanding some of his servants, then telling them, "Do whatever you wish," as this indicates severe impending punishment.

Verse 41: {Indeed, those who disbelieve in the Reminder when it has come to them...}

This is also a threat. There are two possibilities regarding its response:

1. It is omitted, like many omitted responses in the Quran, implying: "Indeed, those who disbelieve in the Reminder when it has come to them will be punished for their disbelief," or something similar.
2. Its response is the subsequent statement: {Those will be called from a place far off.} The first possibility is stronger.

When God intensified the threat against those who commit deviation regarding the verses of the Quran, He followed it by explaining the Quran's magnificence, saying: {And indeed, it is a mighty Book.}

The word ‘Aziz (Mighty/Invaluable) has two meanings:

1. Overpowering and Victorious: The Quran is indeed like this because, through the power of its arguments, it has triumphed over everything else.
2. Peerless/Unique: This is also true because the first and the last have been incapable of producing anything like it.

Verse 42: {Falsehood cannot approach it from before it or from behind it.}

There are several interpretations of this:

1. The preceding scriptures (like the Torah, Gospel, and Psalms) do not falsify it, nor will any book come after it that falsifies it.
2. What the Quran judges as true does not become false, and what it judges as false does not become true.
3. It means the Quran is protected from being diminished (so falsehood approaches it from the front) or being augmented (so falsehood approaches it from behind). The evidence for this is God's statement: {Indeed, We are its Guardian} (Al-Hijr: 9). This falsehood is augmentation and diminution.
4. It is possible that it means no future book can be produced to rival it, and no past book exists that could serve as a rival to it.
5. The author of Al-Kashshaf suggests this is a metaphor, meaning falsehood cannot penetrate it or find any way to reach it from any direction.

Know that Abu Muslim al-Isfahani could use this verse as proof that abrogation (naskh) did not occur in the Quran, because abrogation is nullification. If abrogation entered it, falsehood would have approached it from behind, which contradicts this verse.

Verse 43: {A revelation from the Wise, the Praiseworthy.}

Meaning: Wise in all His states and actions, and Praiseworthy to all His creation due to the abundance of His blessings. This is why He made {All praise is due to Allah, Lord of the worlds} (Al-Fatiha: 1) the opening of His speech, and informed us that the conclusion of the speech of the inhabitants of Paradise is also {All praise is due to Allah, Lord of the worlds} (Az-Zumar: 75).

Verses 44-47

{It would not have been said to you except what was said to the Messengers before you. Indeed, your Lord is full of forgiveness, yet severe in punishment.}

{And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not detailed? Is it a foreign [revelation] and [the Messenger] an Arab?" Say, "It is, for those who believe, guidance and healing. But those who do not believe - in their ears is deafness, and it is blindness upon them. Those are being called from a place far off."}

{And We certainly gave Moses the Scripture, and it was disputed. And if not for a word that had preceded from your Lord, it would have been judged between them. And indeed, they are in grave doubt concerning it.}

{Whoever does righteousness, it is for his own soul; and whoever does evil, it is against it. And your Lord is never unjust to His servants.}

Analysis of Verses 44-47:

Verse 44: The message presented to the Prophet Muhammad (PBUH) is not new; it is the same message conveyed by all previous Messengers. This serves to comfort the Prophet and warn the disbelievers. God possesses both Forgiveness for those who repent and severe punishment for persistent wrongdoers.

Verse 45: If the Quran had been revealed in a foreign language (non-Arabic), the disbelievers would have complained, "Why are its verses not clearly explained? Why is the revelation foreign while the Messenger is Arab?" This shows their stubbornness; they seek excuses regardless of the language.

The Response: {Say, "It is, for those who believe, guidance and healing."} For the believers, the Quran provides direction and spiritual cure.

{But those who do not believe - in their ears is deafness, and it is blindness upon them.} They are spiritually deaf and blind to its truth.

{Those are being called from a place far off.} This echoes the threat mentioned earlier, implying their call to accountability will be from a distant, inaccessible place.

Verse 46: This verse draws a parallel between the challenges faced by Moses and those faced by Muhammad. {And We certainly gave Moses the Scripture, and it was disputed.} Disagreement arose concerning the Torah.

{And if not for a word that had preceded from your Lord, it would have been judged between them.} If a decree of respite had not already been established by God, judgment would have been passed immediately upon those who disputed.

{And indeed, they are in grave doubt concerning it.} They remain in deep, unsettling doubt regarding the truth of the revelation.

Verse 47: This concludes the section by emphasizing individual accountability: {Whoever does righteousness, it is for his own soul; and whoever does evil, it is against it.} Actions yield consequences for the doer alone. {And your Lord is never unjust to His servants.} God administers justice perfectly; no one is burdened with the sins of another, nor is anyone wronged in recompense.